## Sukkah Daf 40a

###### Sukkah 40a:1
[Sukkah 40a:1](https://torahapp.org/share/book/Sukkah/r/40a:1)

שֶׁבִּשְׁעַת לְקִיטָתוֹ עִישּׂוּרוֹ, דִּבְרֵי רַבָּן גַּמְלִיאֵל. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֶתְרוֹג שָׁוֶה לָאִילָן לְכׇל דָּבָר.

**William Davidson Edition - English:**
It is like a vegetable in **that at the time of its picking it is tithed;** this is **the statement of Rabban Gamliel.** If it was picked in the third year of the Sabbatical cycle, poor man’s tithe is separated although it ripened in the second year, when the obligation is to separate second tithe and not poor man’s tithe. **Rabbi Eliezer says:** The halakhic status of the fruit of **an *etrog*** tree **is like** that **of** a typical fruit **tree in every matter.** In any case, with regard to ascribing the status of Sabbatical-Year produce to the fruits, it is apparent from the mishna that the status of an *etrog* of the sixth year that was picked in the seventh year is that of sixth-year produce.


###### Sukkah 40a:2
[Sukkah 40a:2](https://torahapp.org/share/book/Sukkah/r/40a:2)

הוּא דְּאָמַר כִּי הַאי תַּנָּא דְּתַנְיָא: אָמַר רַבִּי יוֹסֵי: אַבְטוּלְמוֹס הֵעִיד מִשּׁוּם חֲמִשָּׁה זְקֵנִים: אֶתְרוֹג אַחַר לְקִיטָה לַמַּעֲשֵׂר, וְרַבּוֹתֵינוּ נִמְנוּ בְּאוּשָׁא וְאָמְרוּ בֵּין לַמַּעֲשֵׂר בֵּין לַשְּׁבִיעִית.

**William Davidson Edition - English:**
The Gemara answers: **It was** the *tanna* of the mishna that distinguishes between the *lulav* and the *etrog* **who stated** his opinion **in accordance with** the statement of that ***tanna*, as it is taught** in a *baraita* that **Rabbi Yosei said** that **Avtolemos,** one of the Sages, **testified in the name of five Elders:** The status of an ***etrog*** is determined **by** the time of its **picking** with regard **to** the *halakhot* of **tithes. And our Sages were counted in Usha,** reached a decision, **and said:** The status of an *etrog* is determined by the time of its picking **both** with regard **to** the *halakhot* of **tithes and** with regard **to** the *halakhot* of **the Sabbatical Year.**


###### Sukkah 40a:3
[Sukkah 40a:3](https://torahapp.org/share/book/Sukkah/r/40a:3)

שְׁבִיעִית מַאן דְּכַר שְׁמֵיהּ? חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: אֶתְרוֹג אַחַר לְקִיטָה לַמַּעֲשֵׂר, וְאַחַר חֲנָטָה לַשְּׁבִיעִית. וְרַבּוֹתֵינוּ נִמְנוּ בְּאוּשָׁא וְאָמְרוּ: אֶתְרוֹג בָּתַר לְקִיטָה, בֵּין לַמַּעֲשֵׂר בֵּין לַשְּׁבִיעִית.

**William Davidson Edition - English:**
The Gemara questions the formulation of the *baraita*: With regard to the **Sabbatical Year, who mentioned it?** As no previous mention was made of the Sabbatical Year, the discussion of the status of an *etrog* during the Sabbatical Year is a non sequitur. The Gemara answers: The *baraita* **is incomplete, and this** is what **it is teaching:** The status of **an *etrog*** is determined **by** the time of its **picking** with regard **to** the *halakhot* of **tithes and** determined **by** the time of its **ripening** with regard **to** the **Sabbatical Year. And our Sages were counted in Usha and said:** The status of **an *etrog*** is determined **by** the time of its picking **both** with regard **to** the *halakhot* of **tithes and** with regard **to** the *halakhot* of **the Sabbatical Year.**


###### Sukkah 40a:4
[Sukkah 40a:4](https://torahapp.org/share/book/Sukkah/r/40a:4)

טַעְמָא דְּלוּלָב בַּר שִׁשִּׁית הַנִּכְנָס לִשְׁבִיעִית הוּא, הָא דִּשְׁבִיעִית קָדוֹשׁ, אַמַּאי? עֵצִים בְּעָלְמָא הוּא, וְעֵצִים אֵין בָּהֶן מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית! (דִּתְנַן:) עֲלֵי קָנִים וַעֲלֵי גְפָנִים שֶׁגִּבְּבָן לְחוּבָּה עַל פְּנֵי הַשָּׂדֶה, לִקְּטָן לַאֲכִילָה — יֵשׁ בָּהֶן מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית, לִקְּטָן לְעֵצִים — אֵין בָּהֶן מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית.

**William Davidson Edition - English:**
§ The Gemara resumes its discussion of the mishna: **The reason** that a *lulav* may be purchased from an *am ha’aretz* during the Sabbatical Year **is** specifically **that it is a *lulav* of the sixth year that is entering the seventh.** This indicates by inference that a *lulav* **of the seventh** year is **sacred** with the sanctity of the Sabbatical Year. The Gemara asks: **Why** is it sacred? **It is merely wood, and wood is not subject** to **the sanctity of the Sabbatical Year, as it was taught** in a *baraita*: With regard to **reed leaves and vine leaves that one piled for storage upon the field,** if **he gathered them for eating, they are subject** to **the sanctity of the Sabbatical Year; if he gathered them for** use as **wood,** e.g., for kindling, **they are not subject** to **the sanctity of the Sabbatical Year.** Apparently, wood or any other non-food product is not subject to the sanctity of the Sabbatical Year.


###### Sukkah 40a:5
[Sukkah 40a:5](https://torahapp.org/share/book/Sukkah/r/40a:5)

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״לָכֶם לְאׇכְלָה״. ״לָכֶם״ דּוּמְיָא דִּלְאָכְלָה — מִי שֶׁהֲנָאָתוֹ וּבִיעוּרוֹ שָׁוֶה. יָצְאוּ עֵצִים, שֶׁהֲנָאָתָן אַחַר בִּיעוּרָן.

**William Davidson Edition - English:**
The Gemara answers: It is **different there,** in the case of the reed and vine leaves, **as the verse states:** “And the Sabbatical produce of the land shall be **for you for food”** (Leviticus 25:6). From the juxtaposition of the term: For you, and the term: For food, it is derived: **For you** is **similar to for food;** the sanctity of the Sabbatical Year takes effect on **those** items **whose benefit and whose consumption coincide. Wood is excluded, as its benefit is subsequent to its consumption.** The primary purpose of kindling wood is not accomplished with the burning of the wood; rather, it is with the charcoal that heats the oven. Therefore, it is not subject to the sanctity of the Sabbatical Year.


###### Sukkah 40a:6
[Sukkah 40a:6](https://torahapp.org/share/book/Sukkah/r/40a:6)

וְהָאִיכָּא עֵצִים דְּמִשְׁחַן, דַּהֲנָאָתָן וּבִיעוּרָן שָׁוֶה! אָמַר רָבָא: סְתָם עֵצִים, לְהַסָּקָה הֵן עוֹמְדִין.

**William Davidson Edition - English:**
The Gemara objects: **But isn’t there wood** used to provide **heat** (Rabbeinu Ḥananel), whose **benefit coincides with its consumption? Rava said: Undesignated wood exists for fuel,** i.e., charcoal, so its benefit is subsequent to its consumption.


###### Sukkah 40a:7
[Sukkah 40a:7](https://torahapp.org/share/book/Sukkah/r/40a:7)

וְעֵצִים לְהַסָּקָה, תַּנָּאֵי הִיא, דְּתַנְיָא: אֵין מוֹסְרִין פֵּירוֹת שְׁבִיעִית לֹא לְמִשְׁרָה וְלֹא לִכְבוּסָה. רַבִּי יוֹסֵי אוֹמֵר: מוֹסְרִין.

**William Davidson Edition - English:**
§ The Gemara notes: The matter of whether **kindling wood,** whose benefit is subsequent to its consumption, is subject to the sanctity of the Sabbatical Year **is** a dispute between ***tanna’im*, as it is taught** in a *baraita*: **One may neither transfer Sabbatical-Year produce,** e.g., wine, **for soaking** flax to prepare it for spinning, as the benefit derived from the flax is subsequent to its soaking, when the soaked and spun thread is woven into a garment; **nor for laundering** with it, as the benefit derived is subsequent to the laundering when one wears the clean clothes. Soaking the flax or laundering the garment in wine is consumption of the wine, as it is no longer potable. **Rabbi Yosei says: One may transfer** Sabbatical-Year produce for those purposes.


###### Sukkah 40a:8
[Sukkah 40a:8](https://torahapp.org/share/book/Sukkah/r/40a:8)

מַאי טַעְמֵיהּ דְּתַנָּא קַמָּא — דְּאָמַר קְרָא: ״לְאׇכְלָה״, וְלֹא לְמִשְׁרָה וְלֹא לִכְבוּסָה. מַאי טַעְמֵיהּ דְּרַבִּי יוֹסֵי — אָמַר קְרָא: ״לָכֶם״, ״לָכֶם״ לְכׇל צׇרְכֵיכֶם, וַאֲפִילּוּ לְמִשְׁרָה וְלִכְבוּסָה. וְתַנָּא קַמָּא, הָא כְּתִיב ״לָכֶם״! הַהוּא ״לָכֶם״ דּוּמְיָא דִּלְאׇכְלָה: מִי שֶׁהֲנָאָתוֹ וּבִיעוּרוֹ שָׁוֶה, יָצְאוּ מִשְׁרָה וּכְבוּסָה — שֶׁהֲנָאָתָן אַחַר בִּיעוּרָן.

**William Davidson Edition - English:**
The Gemara asks: **What is the rationale** for the statement **of** the **first *tanna*?** It is **as the verse states** with regard to Sabbatical-Year produce: **“For food,”** from which it is inferred: **And not for soaking and not for laundering. What is the rationale** for the statement **of Rabbi Yosei** permitting one to do so? It is **as the verse states: “For you,”** from which it is inferred: **For you, for all your needs, and even for soaking and for laundering.** The Gemara asks: **But** according to **the first *tanna*, isn’t it written: “For you”?** How does he explain that term? The Gemara answers: From **that** term **“for you”** it is derived: **For you, similar to for food;** the sanctity of the Sabbatical Year takes effect on **those** items **whose benefit and whose consumption coincide,** which **excludes soaking and laundering,** where the items’ **benefit is subsequent to their consumption.**


###### Sukkah 40a:9
[Sukkah 40a:9](https://torahapp.org/share/book/Sukkah/r/40a:9)

וְרַבִּי יוֹסֵי, הָא כְּתִיב ״לְאׇכְלָה״! הַהוּא מִיבְּעֵי לֵיהּ ״לְאׇכְלָה״ וְלֹא לִמְלוּגְמָא. כִּדְתַנְיָא: ״לְאׇכְלָה״ — וְלֹא לִמְלוּגְמָא. אַתָּה אוֹמֵר ״לְאׇכְלָה״ וְלֹא לִמְלוּגְמָא, אוֹ אֵינוֹ אֶלָּא וְלֹא לִכְבוּסָה? כְּשֶׁהוּא אוֹמֵר ״לָכֶם״, הֲרֵי לִכְבוּסָה אָמוּר. הָא מָה אֲנִי מְקַיֵּים ״לְאׇכְלָה״ — ״לְאׇכְלָה״ וְלֹא לִמְלוּגְמָא. מָה רָאִיתָ לְרַבּוֹת אֶת הַכְּבוּסָה וּלְהוֹצִיא אֶת הַמְּלוּגְמָא?

**William Davidson Edition - English:**
The Gemara asks: **But** according to **Rabbi Yosei, isn’t it written: “For food,”** indicating that it may not be used for any other purpose? The Gemara answers: **He needs that** phrase to teach: **For food, and not for a remedy [*melugma*], as it is taught** in a *baraita*: **For food and not for a remedy.** The *baraita* continues: Do **you say: For food and not for a remedy, or** perhaps **it is only:** For food **and not for laundering? When** the verse **says: “For you,” for laundering is** already **stated** as permitted since it includes all one’s bodily needs. **How,** then, **do I uphold** that which the verse states: **“For food”?** It is: **For food, and not for a remedy.** And should one ask: **What did you see** that led you **to include the** use of Sabbatical-Year produce for **laundering and to exclude the** use of Sabbatical-Year produce as **a remedy?**